mn.41 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was wandering by stages in the Kosalan Country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Sālā.

The brahmin householders of Sālā heard: “The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sālā. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants.”

Then the brahmin householders of Sālā went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side.

When they were seated, they said to the Blessed One: “Master Gotama, what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell? And what is the cause and condition why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?”

“Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.”

“We do not understand the detailed meaning of Master Gotama’s utterance, which he has spoken in brief without expounding the detailed meaning. It would be good if Master Gotama would teach us the Dhamma so that we might understand the detailed meaning of his utterance.”

“Then, householders, listen and attend closely to what I shall say.”

“Yes, venerable sir,” they replied. The Blessed One said this:

“Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.

“And how, householders, are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He takes what is not given; he takes by way of theft the wealth and property of others in the village or forest. He misconducts himself in sensual pleasures; he has intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.

“And how, householders, are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone speaks falsehood; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end. He speaks maliciously; he repeats elsewhere what he has heard here in order to divide those people from these, or he repeats to these people what he has heard elsewhere in order to divide these people from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord. He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration. He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.

“And how, householders, are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is covetous; he covets the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ Or he has a mind of ill will and intentions of hate thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Or he has wrong view, distorted vision, thus: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct. So, householders, it is by reason of such conduct not in accordance with the Dhamma, by reason of such unrighteous conduct that some beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.

“Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.

“And how, householders, are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest. Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.

“And how, householders, are there four kinds of verbal conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; he does not in full awareness speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end. Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide those people from these, nor does he repeat to these people what he has heard elsewhere in order to divide these people from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord. Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many. Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.

“And how, householders, are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? Here someone is not covetous; he does not covet the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ His mind is without ill will and he has intentions free from hate thus: ‘May these beings be free from enmity, affliction and anxiety! May they live happily!’ He has right view, undistorted vision, thus: ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are good and virtuous recluses and brahmins in the world who have themselves realised by direct knowledge and declare this world and the other world.’ That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct. So, householders, it is by reason of such conduct in accordance with the Dhamma, by reason of such righteous conduct that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.

“If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do nobles!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do nobles. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.

“If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of well-to-do brahmins!…in the company of well-to-do householders!’ it is possible that, on the dissolution of the body, after death, he will reappear in the company of well-to-do householders. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.

“If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the heaven of the Four Great Kings!…in the company of the gods of the heaven of the Thirty-three…the Yāma gods…the gods of the Tusita heaven…the gods who delight in creating…the gods who wield power over others’ creations…the gods of Brahmā’ s retinue…the gods of Radiance …the gods of Limited Radiance…the gods of Immeasurable Radiance…the gods of Streaming Radiance…the gods of Glory…the gods of Limited Glory…the gods of Immeasurable Glory…the gods of Refulgent Glory…the gods of Great Fruit…the Aviha gods…the Atappa gods…the Sudassa gods…the Sudassī gods…the Akaniṭṭha gods…the gods of the base of infinite space…the gods of the base of infinite consciousness…the gods of the base of nothingness…the gods of the base of neither-perception-nor-non-perception!’ it is possible that on the dissolution of the body, after death, he will reappear in the company of the gods of the base of neither-perception-nor-non-perception. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.

“If, householders, one who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that by realising for myself with direct knowledge I might here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints!’ it is possible that, by realising for himself with direct knowledge, he will here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.”

When this was said, the brahmin householders of Sālā said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms. We go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life.”

Thus have I heard: At one time the Lord, walking on tour among the Kosalans together with a large Order of monks, arrived at the brahman village of the Kosalans named Sālā. The brahman householders of Sālā heard: “It is said that the recluse Gotama, the son of the Sakyans, gone forth from the Sakyan family, and walking on tour among the Kosalans together with a large Order of monks, has reached Sālā, and that a lovely reputation has gone forth about the Lord Gotama thus: ‘He is indeed Lord, perfected one, fully Self-Awakened One, endowed with knowledge and (right) conduct, Well-farer, knower of the worlds, the matchless charioteer of men to be tamed, teacher of devas and mankind, the Awakened One, the Lord. Having realised through his own super-knowledge, he makes known this world together with devas including the Māras and the Brahmās; creatures together with recluses and brahmans, with devas and mankind. He teaches Dhamma that is lovely at the beginning, lovely in the middle and lovely at the ending; he explains with the spirit and the letter the Brahma-faring completely fulfilled and wholly purified. Good indeed is the sight of perfected ones such as this.’”

Then the brahman householders of Sālā approached the Lord; some, having approached, having greeted the Lord, sat down at a respectful distance; some exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, they sat down at a respectful distance; some, having saluted the Lord with joined palms, sat down at a respectful distance; some, having made known their names and clans in the Lord's presence, sat down at a respectful distance; some, becoming silent, sat down at a respectful distance. As they were sitting down at a respectful distance, the brahman householders of Sālā spoke thus to the Lord: “Now, what is the cause, good Gotama, what is the reason why some beings here at the breaking up of the body after dying arise in a sorrowful state, a bad bourn, the abyss, Niraya Hell? What is the cause, what is the reason, good Gotama, why some beings here at the breaking up of the body after dying arise in a good bourn, a heaven world?”

“Householders, some beings here at the breaking up of the body after dying arise thus in a sorrowful state, a bad bourn, the abyss, Niraya Hell because of faring by not-Dhamma, an uneven faring. Householder, some beings here at the breaking up of the body after dying arise thus in a good bourn, a heaven-world, because of faring by Dhamma, an even faring.”

“We do not understand in full the matter that has been spoken of in brief by the good Gotama, and whose meaning was not explained in full. It were good if the good Gotama were so to teach us Dhamma that we might understand in full the matter spoken of in brief by the good Gotama, and whose meaning was not explained in full.”

“Well then, householders, listen, pay careful attention, and I will speak.”

“Yes, sir,” these brahman householders of Sālā answered the Lord in assent. The Lord spoke thus:

“Threefold, householders, is the faring by not-Dhamma, an uneven faring as to body; fourfold is the faring by not-Dhamma, an uneven faring as to speech; threefold is the faring by not-Dhamma, and uneven faring as to thought.

And what, householders, is the threefold faring by not Dhamma, the uneven faring as to body? (1) In this case, householders, a certain one makes onslaught on creatures, he is cruel, bloody-handed, intent on injuring and killing, without mercy to living creatures. (2) He is a taker of what is not given; whatever property of another in village or jungle is not given to him he takes by theft. (3) He is a wrong-goer in regard to pleasures of the senses; he has intercourse with (girls) protected by the mother, protected by the father, protected by the parents, protected by a brother, protected by a sister, protected by relations, who have a husband, whose use involves punishments, and even with those adorned with garlands of betrothal. Even so, householders, is the threefold faring by not-Dhamma, the uneven faring, in regard to the body.

And how, householders, does there come to be the fourfold faring by not-Dhamma, the uneven faring as to speech? (1) In this case, householders, a certain one is of lying speech; when he is cited and asked as a witness before a council or company or amid his relations or amid a guild or amid a royal family, and is told: Now, good man, say what you know,’ although he does not know, he says, ‘I know,’ although he knows, he says, ‘I do not know’; although he has not seen, he says, ‘I saw,’ although he has seen, he says, ‘I did not see.’ Thus his speech becomes intentional lying either for his own sake or for the sake of another or for the sake of some material gain or other. (2) And he is a slanderer; having heard something at one place, he makes it known elsewhere for (causing) variance among those (people); or having heard something elsewhere he makes it known among these people for (causing) variance among these (people). In this way he sows discord among those who are in harmony, or is one who foments those who are at variance. Discord is his pleasure, discord his delight, discord his joy, discord is the motive of his speech. (3) And he is one of harsh speech. Whatever speech is rough, hard, severe on others, abusive of others, bordering on wrath, not conducive to concentration, such speech does he utter. (4) And he is a frivolous chatterer, one who speaks at a wrong time, one who does not speak in accordance with fact, one who speaks about what is not the goal, one who speaks about not-Dhamma, one who speaks about not-discipline. He utters speech that is not worth treasuring; owing to its being at the wrong time it is incongruous, has no purpose, is not connected with the goal. Even so, householders, is the fourfold faring by not-Dhamma, the uneven faring in regard to speech.

And what, householders, is the threefold faring by not-Dhamma, the uneven faring as to thought? (1) In this case, householders, a certain one comes to be covetous; he covets that which is the property of another, thinking, ‘O that what is the other's might be mine’; he is malevolent in mind, corrupt in thought and purpose, (2) and thinks, ‘Let these beings be killed or slaughtered or annihilated or destroyed, or may they not exist at all.’ (3) And he is of wrong view, of perverted outlook, thinking, ‘There is no (result of) gift, there is no (result of) offering, no (result of) sacrifice; there is no fruit or ripening of deeds well done or ill done; there is not this world, there is not a world beyond; there is not a mother, there is not a father, there are no spontaneously uprising beings; there are not in the world recluses and brahmans who are faring rightly, proceeding rightly, and who proclaim this world and the world beyond, having realised them by their own super-knowledge.’ Even so, householders, is the threefold faring by not-Dhamma, the uneven faring in regard to thought. Thus it is, householders, that as a result of faring by not-Dhamma, the uneven faring, some beings here, at the breaking up of the body after dying, arise in a sorrowful state, a bad bourn, the abyss, Niraya Hell.

And threefold, householders, is the faring by Dhamma, the even faring in regard to body, fourfold is the faring by Dhamma, the even faring in regard to speech, threefold is the faring by Dhamma, the even faring in regard to thought. And what, householders, is the threefold faring by Dhamma, the even faring in regard to body? (1) In this case, householders, a certain one, abandoning onslaught on creatures, is restrained from onslaught on creatures; the stick laid aside, the sword laid aside, he lives scrupulous, merciful, kindly and compassionate to all living creatures. (2) Abandoning taking what is not given, he is restrained from taking what is not given. He does not take by theft any property of another in village or jungle that is not given to him. (3) Abandoning wrong-doing in regard to pleasures of the senses, he is restrained from wrong-doing in regard to pleasures of the senses; he does not have intercourse with (girls) who are protected by the mother, protected by the father, protected by the parents, protected by a brother, protected by a sister, protected by relations, who have a husband, whose use involves punishment, nor even with those adorned with the garlands of betrothal. Even so, householders is the threefold faring by Dhamma, the even faring in regard to body.

And what, householders, is the fourfold faring by Dhamma, the even faring in regard to speech? (1) In this case, householders, a certain one, abandoning lying speech is restrained from lying speech. When he is cited and asked as a witness before a council or company or amid his relations or amid a guild or amid a royal family, and is told: ‘Now, good man, say what you know,’ if he does not know, he says, ‘I do not know’; if he knows, he says, ‘I know’; if he has not seen, he says, ‘I did not see,’ if he has seen, he says, ‘I saw.’ Thus his speech does not come to be intentional lying either for his own sake or for that of another or for the sake of some material gain or other. (2) Abandoning slanderous speech, he is restrained from slanderous speech. Having heard something at one place, he is not one for repeating it elsewhere for (causing) variance among those people, or having heard something elsewhere he is not one to repeat it to these people for (causing) variance among these people. In this way he is a reconciler of those who are at variance and one who combines those who are friends. Concord is his pleasure, concord his delight, concord his joy, concord is the motive of his speech. (3) Abandoning harsh speech, he is restrained from harsh speech. Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the multitude, such speech does he utter. (4) Abandoning frivolous chatter, he is restrained from frivolous chatter. He is one who speaks at a right time, who speaks in accordance with fact, who speaks about the goal, who speaks about Dhamma, who speaks about discipline. He utters speech that is worth treasuring, with similes at a right time, purposeful, connected with the goal. Even so, householders, is the fourfold faring by Dhamma, the even faring in regard to speech.

And what, householders, is the threefold faring by Dhamma, the even faring in regard to thought? (1) In this case, householders, a certain one comes to be not covetous, he does not covet the property of another, thinking, ‘O, might that be mine which is the other's.’ (2) And he is not malevolent in mind, not corrupt of thought and purpose, but thinks, ‘Let these beings, friendly, peaceful, secure, happy, look after self.’ (3) And he is of right view, not of perverted outlook, thinking, ‘There is (result of) gift, there is (result of) offering, there is (result of) sacrifice; there is fruit and ripening of deeds well done and ill done; there is this world, there is a world beyond; there is mother, there is father, there are spontaneously uprising beings; there are in the world recluses and brahmans who are faring rightly, proceeding rightly and who proclaim this world and the world beyond having realised them by their own super-knowledge.’ Even so, householders, is the threefold faring by Dhamma, the even faring in regard to thought.

Thus it is, householders, that as a result of faring by Dhamma, the even faring, some beings here at the breaking up of the body after dying arise in a good bourn, a heaven world.

If, householders, a Dhamma-farer, an even-farer should wish: ‘O that I at the breaking up of the body after dying might arise in companionship with rich nobles,’ this situation occurs when he, at the breaking up of the body after dying might arise in companionship with rich nobles. What is the cause of this? It is that he is a Dhamma-farer, an even-farer.

If, householders, a Dhamma-farer, an even-farer should wish: ‘O that I at the breaking up of the body after dying should arise in companionship with rich brahmans … with rich householders,’ this situation occurs when he, at the breaking up of the body after dying, might arise in companionship with rich householders. What is the cause of this? It is that he is a Dhamma-farer, an even-farer.

If, householders, a Dhamma-farer, an even-farer, should wish: ‘O that I, at the breaking up of the body after dying, might arise in companionship with the devas belonging to the four Great Regents … with the devas of the Thirty-Three … with the Yama's devas … with the Tusita devas … with the devas of creation … with the devas who have power over the creations of others … with the devas in the retinue of Brahmā … with the devas of light … with the devas of limited light … with the devas of boundless light … with the devas of brilliance … with the devas of splendour .. with the devas of limited splendour … with the devas of boundless splendour … with the Subhakiṇṇa devas … Vehapphala devas … Aviha devas … Atappa devas … Sudassa devas … Sudassī devas … Akaniṭṭha devas … with the devas experiencing the plane of infinite ether … with the devas experiencing the plane of infinite consciousness … with the devas experiencing the plane of no-thing … with the devas experiencing the plane of neither-perception-nor-non-perception, this situation occurs when he, at the breaking up of the body after dying, might arise in the companionship with the devas who experience the plane of neither-perception-nor-non-perception. What is the cause of this? It is that he is a Dhamma-farer, an even-farer.

If, householders, a Dhamma-farer, an even-farer should wish: ‘O that I, by the destruction of the cankers, might enter on and abide in that freedom of mind, that freedom through intuitive wisdom that are cankerless, having realised them here and now through my own super-knowledge,’ this situation occurs when he, by the destruction of the cankers, might enter on and abide in the freedom of mind, the freedom through intuitive wisdom that are cankerless, having realised them here and now through his own super-knowledge. What is the cause of this? It is that he is a Dhamma-farer, an even-farer.”

When this had been said, the brahman householders of Sālā spoke thus to the Lord: “It is wonderful good Gotama, it is wonderful, good Gotama. As if one might set upright what has been upset, or might disclose what was covered, or might show the way to one who had gone astray, or bring an oil lamp into the darkness so that those with vision might see material shapes; even so in many a figure has Dhamma been proclaimed by the revered Gotama. We ourselves are going to the reverend Gotama for refuge, to Dhamma and to the Order of monks. Let the revered Gotama accept us as lay-followers going for refuge from today forth for as long as life lasts.”

Discourse to the People of Sālā: The First

Thus have I heard. On one occasion the Prosperous One was traveling among the Kosalans, together with a large group of monks. He came to a brahmin village of Kosala, named Sālā. The brahmin householders of Sālā heard, “Apparently the contemplative Gotama, a child of the Sakyan clan who became a renunciant, is traveling among the Kosalans together with a large group of monks, and has arrived at Sālā. A good rumor has been circulated about that honorable Gotama: ‘The Prosperous One is a Worthy One, a Rightly Self-Awakened One; he has perfect knowledge and behavior; he is a Sublime One, a world-knower, an unsurpassed trainer of trainable people, a teacher of angels and humans, an Awakened One, a Prosperous One. He makes known this world with its angels, demons, divinities, contemplatives, priests, its celestial beings and its human beings, having personally realized it with his own superior knowledge. He teaches a Dhamma that is good in the beginning, good in the middle, and good in its conclusion, with the right meaning and phrasing. He demonstrates a spiritual life that is completely thorough and completely pure.’ It is good to see such Worthy Ones.”

Then the brahmin householders of Sālā approached the Prosperous One. Some paid respects to the Prosperous One and sat to one side; some conversed with him and sat to one side when the appropriate polite conversation was finished; some held up their hands in añjali and sat to one side; some announced their name and clan and sat to one side; and some remained silent and sat to one side.

When they were seated to one side, the brahmin householders of Sālā said to the Prosperous One, “Sir Gotama, what is the reason, what is the condition, because of which, when some beings are separated from their bodies after death, they reappear in a state of deprivation, a bad destination, downfall, hell? Sir Gotama, what is the reason, what is the condition, because of which, when some beings are separated from their bodies after death, they reappear in a good destination, a heavenly world?”

“Householders, it is because of behavior contrary to Dhamma, behavior contrary to peace, that when some beings are separated from their bodies after death, they reappear in a state of deprivation, a bad destination, downfall, hell. Householders, it is because of behavior consistent with Dhamma, behavior consistent with peace, that when some beings are separated from their bodies after death, they reappear in a good destination, a heavenly world.”

“We do not understand the full meaning of Sir Gotama‘s brief statement, that was spoken without an explanation of its full meaning. It would be good if Sir Gotama taught us the Dhamma, such that we might understand the full meaning of Sir Gotama‘s brief statement that was spoken without an explanation of its full meaning.”

“Therefore, householders, listen well, and pay attention. I will speak.”

“Yes, sir,” the brahmin householders of Sālā replied to the Blessed One. The Blessed One said this:

Causes for Rebirth in Hell

“Householders, there are three kinds of physical behavior that are contrary to Dhamma and contrary to peace. There are four kinds of verbal behavior that are contrary to Dhamma and contrary to peace. There are three kinds of mental behavior that are contrary to Dhamma and contrary to peace.

“Householders, what are the three kinds of physical behavior that are contrary to Dhamma and contrary to peace?

“Here, householders, someone is a killer, violent, bloody-handed, settled in harming and killing, merciless towards living beings.

“One is a taker of what is not given; one steals what belongs to others, whether in a village or a wilderness, when it has not been given to them.

“One is a performer of sexual misconduct; one engages in sexual activity with those who are protected by mother, father, parents, brother, sister, relative, family, Dhamma, spouse, law, or betrothal.

“Householders, these are the three kinds of physical behavior that are contrary to Dhamma and contrary to peace.

“Householders, what are the four kinds of verbal behavior that are contrary to Dhamma and contrary to peace?

“Here, householders, someone is a liar. When one is brought to an assembly, a forum, a group of relatives, a group of businesspeople, or to a royal family, and is asked about what one has seen: ‘Come, person, say what you know,’ when one does not know one says ‘I know,’ and when one knows one says ‘I do not know,’ when one does not see one says ‘I see,’ when one sees one says ‘I do not see.’ Thus for one‘s own sake, or for another‘s sake, or for the sake of a little bit of profit, one knowingly speaks falsely.

“One is a speaker of divisive speech. What one has heard here one reports over there in order to create division, and what one has heard over there one reports over here in order to create division. Thus one separates those who are united, worsens divisions, enjoys conflict, likes conflict, delights in conflict, and speaks in ways that create conflict.

“One is a speaker of harsh speech. Speech which is sharp, rough, hurtful, abusive, angry, and contributes to distraction¹ – this is the kind of speech which one speaks.

“One is a speaker of useless speech. One speaks at the wrong time; one speaks untruthfully; one speaks unbeneficially; one says things that are not Dhamma; one says things that are not Vinaya. One says things that are not worth treasuring, at the wrong time, unreasonably, immoderately, without any connection to the goal.

“Householders, these are the four kinds of verbal behavior that are contrary to Dhamma and contrary to peace.

“Householders, what are the three kinds of mental behavior that are contrary to Dhamma and contrary to peace?

“Here, householders, someone is covetous. One covets other people‘s possessions, thinking ‘Oh, if only what was theirs was mine!’

“One has an aversive mind with hostile thoughts, such as ‘May these beings be killed or injured or maimed or lost! They should not exist!’

“One has wrong beliefs and distorted perspectives, such as: ‘There is no gift, no offering, no donation. There is no result or consequence of good deeds or bad deeds. There is no world other than this one. There is no mother and no father. There are no beings who appear without undergoing birth. There are no contemplatives or priests in this world who are on the right path and are practicing correctly, such that they explain both this world and other worlds based on their own direct knowledge.’

“Householders, these are the three kinds of mental behavior that are contrary to Dhamma and contrary to peace.

“Thus, householders, it is because of behavior contrary to Dhamma, behavior contrary to peace, that when some beings are separated from their bodies after death, they reappear in a state of deprivation, a bad destination, downfall, hell.

Causes for Rebirth in Heaven

“Householders, there are three kinds of physical behavior that are consistent with Dhamma and are consistent with peace. There are four kinds of verbal behavior that are consistent with Dhamma and are consistent with peace. There are three kinds of mental behavior that are consistent with Dhamma and are consistent with peace.

“Householders, what are the three kinds of physical behavior that are consistent with Dhamma and are consistent with peace?

“Here, householders, someone gives up killing, refrains from killing; they put down their cudgels and knives, they live carefully, sympathetically, compassionate for the welfare of all living beings.

“One gives up taking what is not given, refrains from taking what is not given. One does not steal what belongs to others, whether in a village or a wilderness, when it has not been given to them.

“One gives up sexual misconduct, refrains from sexual misconduct; one does not engage in sexual activity with those who are protected by mother, father, parents, brother, sister, relative, family, Dhamma, spouse, law, or betrothal.

“Householders, what are the four kinds of verbal behavior that are consistent with Dhamma and are consistent with peace?

“Here, householders, someone gives up lying, refrains from lying. When one is brought to an assembly, a forum, a group of relatives, a group of businesspeople, or to a royal family, and is asked about what one has seen: ‘Come, person, say what you know,’ when one does not know one says ‘I do not know,’ and when one knows one says ‘I know,’ when one does not see one says ‘I do not see,’ when one sees one says ‘I see.’ Thus one does not knowingly speak falsely, whether for one‘s own sake, or for another‘s sake, or for the sake of a little bit of profit.

“One gives up divisive speech, refrains from divisive speech. . What one has heard here one does not report over there in order to create division, and what one has heard over there one does not report over here in order to create division. Thus one unites those who are divided, strengthens concord, enjoys harmony, likes harmony, delights in harmony, and speaks in ways that create harmony.

“One gives up harsh speech, refrains from harsh speech. Speech which is polite, pleasing to the ear, lovable, heart-touching, humane, appealing to many, enjoyable to many – this is the kind of speech which one speaks.

“One gives up useless speech, refrains from useless speech. One speaks at the right time; one speaks truthfully; one speaks beneficially; one speaks about Dhamma; one speaks about Vinaya. One says things that are worth treasuring, at the right time, reasonably, moderately, connected with the goal.

“Householders, these are the four kinds of verbal behavior that are consistent with Dhamma and are consistent with peace.

“Householders, what are the three kinds of mental behavior that are consistent with Dhamma and are consistent with peace?

“Here, householders, someone is not covetous. One does not covet other people‘s possessions by thinking ‘Oh, if only what was theirs was mine!’

“One has a non-aversive mind with non-hostile thoughts, such as ‘May these beings be unthreatened, unharmed, untroubled, and constantly happy!’

“One has right beliefs and undistorted perspectives, such as: ‘There are gifts, offerings, and donations. There are results and consequences of good deeds and bad deeds. There are worlds other than this one. There is mother and father. There are beings who appear without undergoing birth. There are contemplatives and priests in this world who are on the right path and are practicing correctly, such that they explain both this world and other worlds based on their own direct knowledge.’

“Householders, these are the three kinds of mental behavior that are consistent with Dhamma and are consistent with peace.

“Thus, householders, it is because of behavior consistent with Dhamma, behavior consistent with peace, that when some beings are separated from their bodies after death, they reappear in a good destination, a heavenly world.”

Deciding One‘s Rebirth

“Householders, if one who behaves consistent with Dhamma and consistent with peace wishes, ‘When I am separated from my body after death, may I reappear as a wealthy aristocrat,’ then it is possible that when they are separated from their body after death, they may reappear as a wealthy aristocrat. For what reason? Because they behave consistent with Dhamma and consistent with peace.

“Householders, if one who behaves consistent with Dhamma and consistent with peace wishes, ‘When I am separated from my body after death, may I reappear as a wealthy brahmin… a wealthy householder… an angel of the Four Great Kings… an angel of the Thirty-Three… a Yāma² angel… an angel of Contentment… an angel of Delight in Creating… an angel of Controlling Other‘s Creations… a Brahma angel… an angel of Luminosity… an angel of Limited Luminosity… an angel of Immeasurable Luminosity… an angel of Luminous Motion… an angel of Limited Radiance… an angel of Immeasurable Radiance… an angel of Radiant Suffusion… an angel of Abundant Fruit… an angel of Aviha… an angel of Atappa… an angel of Sudassa… an angel of Sudassi… an angel of Akaniṭṭha… an angel of the dimension of infinite space… an angel of the dimension of infinite consciousness… an angel of the dimension of nothingness… an angel of the dimension of neither perception nor non-perception,’ then it is possible that when they are separated from their body after death, they may reappear as an angel of the dimension of neither perception nor non-perception. For what reason? Because they behave consistent with Dhamma and consistent with peace.

“Householders, if one who behaves consistent with Dhamma and consistent with peace wishes, ‘Based on the elimination of my corruptions, may I reach and remain in the immediately visible state of the corruption-free mental liberation by wisdom, having personally realized it with my own higher knowledge,’ then it is possible that, based on the elimination of their corruptions, they will reach and remain in the immediately visible state of the corruption-free mental liberation by wisdom, having personally realized it with their own higher knowledge. For what reason? Because they behave consistent with Dhamma and consistent with peace.”

When this was said, the brahmin householders of Sālā said to the Prosperous One, “Magnificent, Sir Gotama, magnificent, Sir Gotama! Sir Gotama, just like one might set upright what was upside down, or reveal what was hidden, or explain the path to one who is confused, or bring an oil lamp into darkness so those with eyes can see, in the same way the Dhamma has been revealed in many ways by Sir Gotama. We go to Sir Gotama for refuge, and to the Dhamma, and to the monastic community. May Sir Gotama remember us as lay devotees who today have taken refuge for the rest of their lives.”